Le Massacre des Banu Qurayza: Difference between revisions

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 ==Les récits selon le tafsir==
-Le célèbre [[Tafsir|mufassir]] [[Ibn Kathir al-Dimashqi|ibn Kathir]], s'appuyant sur ses propres sources ainsi que sur de nombreux autres commentateurs classiques, dans son commentaire sur la sourate 33 Al-Ahzab "Les Coalisés", réaffirme bon nombre de détails pertinents du récit de la Sira. En particulier, ibn Kathir interprète la dénonciation des [[People of the Book|Gens du Livre]] dans le Coran comme des Juifs perfides de la tribu des Banu Qurayza qui ont trahit le prophète.{{Quote|Tafsir d'ibn Kathir Coran, Sourate 33
+Le célèbre [[Tafsir|mufassir]] [[Ibn Kathir al-Dimashqi|ibn Kathir]], s'appuyant sur ses propres sources ainsi que sur de nombreux autres commentateurs classiques, dans son commentaire sur la sourate 33 Al-Ahzab "Les Coalisés", réaffirme bon nombre de détails pertinents du récit de la Sira. En particulier, ibn Kathir interprète la dénonciation des [[People of the Book|Gens du Livre]] dans le Coran comme des Juifs perfides de la tribu des Banu Qurayza qui ont trahit le prophète.{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran
 |وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.
 Et c'est ainsi que le Très-Haut a dit :  "Ceux qui les avaient soutenus (les confédérés) sont descendus", c'est-à-dire qu’ils ont soutenu les coalisés et les ont aidés dans la guerre contre le Messager d'Allah (que la prière d’Allah et Sa paix soient sur lui).  "De la part des Gens du Livre", c’est-à-dire des Juifs de la tribu des Banu Qurayza, descendants des Enfants d'Israël, dont les ancêtres étaient autrefois venus dans la région du Hijaz, aspirant à suivre le Prophète illettré qu'ils trouvaient mentionné dans la Torah et l'Evangile. Mais quand il est venu à eux, ils ne l’ont pas reconnu et l’ont rejeté, [Al-Baqara: 89], la malédiction d'Allah a donc été sur eux.}}Il fait référence ici à la [[Surah|sourate]] 33 :{{Quote|{{Quran-range|33|26|27}}|Et Il a fait descendre de leurs forteresses ceux des gens du Livre qui les avaient soutenus [les coalisés], et Il a jeté l'effroi dans leurs cœurs; un groupe d'entre eux vous tuiez, et un groupe vous faisiez prisonniers.
-Et Il vous a fait hériter leur terre, leurs demeures, leurs biens, et aussi une terre que vous n'aviez point foulée. Et Allah est Omnipotent.}}ibn Kathir confirms that it was the angels themselves who implored Muhammad not to stop fighting:{{Quote|Tafisr of ibn Kathir on Qur'an Surah 33|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ
+Et Il vous a fait hériter leur terre, leurs demeures, leurs biens, et aussi une terre que vous n'aviez point foulée. Et Allah est Omnipotent.}}Ibn Kathir confirme que ce sont les anges eux-mêmes qui ont imploré Muhammad de ne pas cesser de combattre :{{Quote|Tafisr d'ibn Kathir sur la sourate 33 du Coran|2=وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، وَوَضَعَ النَّاسُ السِّلَاحَ. فَبَيْنَمَا رَسُولُ اللَّهِ ﷺ يَغْتَسِلُ(٤) مِنْ وَعْثَاءِ تِلْكَ الْمُرَابَطَةِ فِي بَيْتِ أُمِّ سَلَمَةَ
 إِذْ تَبَدَّى لَهُ جِبْرِيلُ مُعْتَجِرًا بِعِمَامَةٍ مِنْ إِسْتَبْرَقٍ، عَلَى بَغْلَةٍ عَلَيْهَا قَطِيفَةٌ [مِنْ](٥) دِيبَاجٍ، فَقَالَ: أوضَعت السِّلَاحَ يَا رَسُولَ اللَّهِ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّ الْمَلَائِكَةَ لَمْ تَضَعْ أَسْلِحَتَهَا، وَهَذَا الْآنَ رُجُوعِي مِنْ طَلَبِ الْقَوْمِ. ثُمَّ قَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَنْهَضَ إِلَى بَنِي قُرَيْظَةَ. وَفِي رِوَايَةٍ فَقَالَ لَهُ: عذيرَك مِنْ مُقَاتِلٍ، أَوَضَعْتُمُ السِّلَاحَ؟ قَالَ: "نَعَمْ". قَالَ: لَكِنَّا لَمْ نَضَعْ أَسْلِحَتَنَا بَعْدُ، انْهَضْ إِلَى هَؤُلَاءِ. قَالَ: "أَيْنَ؟ ". قَالَ: بَنِي قُرَيْظَةَ، فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُزَلْزِلَ عَلَيْهِمْ. فَنَهَضَ رَسُولُ اللَّهِ ﷺ مِنْ فَوْرِهِ، وَأَمَرَ النَّاسَ بِالْمَسِيرِ إِلَى بَنِي قُرَيْظَةَ، وَكَانَتْ عَلَى أَمْيَالٍ مِنَ الْمَدِينَةِ، وَذَلِكَ بَعْدَ صَلَاةِ الظُّهْرِ، وَقَالَ: "لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ".
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-the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade. He said, "Have you put down your weapons, O Messenger of Allah" He said, "Yes" He said, "But the angels have not put down their weapons. I have just now come back from pursuing the people." Then he said: "Allah, may He be blessed and exalted, commands you to get up and go to Banu Quraiza. According to another report, "What a fighter you are! Have you put down your weapons" He said, "Yes". He said, "But we have not put down our weapons yet, get up and go to these people." He said: "Where?" He said, "Banu Quraiza, for Allah has commanded me to shake them." So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Quraiza, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr. He said, No one among you should pray `Asr except at Banu Quraiza.}}Thus in the view of ibn Kathir the fate of the Banu Qurayzah was the work of their own hand, a fate approved of and commanded by heaven itself. According to ibn Kathir, there fate was exactly what ibn Ishaq had described:{{Quote| Tafsir Ibn Kathir on Surah 33|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)
+Le Messager d'Allah (ﷺ) est retourné triomphant à Médine et les gens ont déposés leurs armes. Pendant que le Messager d'Allah (ﷺ) se nettoyait de la poussière de la bataille dans la maison d'Oumm Salama, Gabriel s’est manifesté à lui, vêtu d'un turban en soie de couleur blanche et monté sur une mule avec une selle recouverte d’un tissu de velours. Il a dit : "As-tu déposé tes armes, ô Messager d'Allah ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais les anges n'ont pas encore déposé leurs armes, et je reviens à l’instant de la poursuite contre cette tribu." Puis il a ajouté : "Allah te commande de te lever et de marcher vers les Banu Qurayza." Dans une autre version, il lui a dit : "Quel combattant es-tu ! As-tu déposé les armes ?" Il a répondu : "Oui". Gabriel a dit alors : "Mais nous n'avons pas encore déposé nos armes. Lève-toi et dirige-toi vers eux." Le Prophète (ﷺ) a demandé : "Où ?" Gabriel a répondu : "Vers les Banu Qurayza, car Allah m'a ordonné de les ébranler." Le Messager d'Allah (ﷺ) s’est immédiatement levé, a ordonné aux gens de marcher vers les Banu Qurayza, situés à quelques miles de Médine, après la prière d’az-Zuhr, et a dit : "Que personne d'entre vous ne fasse la prière de Asr sauf chez les Banu Qurayza."}}Ainsi, selon ibn Kathir, le destin des Banu Qurayza était le résultat de leurs propres actions, un destin approuvé et commandé par le ciel lui-même. Selon ibn Kathir, leur destin était exactement ce qu'ibn Ishaq avait décrit :{{Quote| Tafsir d'ibn Kathir de la sourate 33 du Coran|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)
-Then he (Sa'ad) said: My judgement is that their fighting-age men be killed, and their families and wealth be taken as booty. The prophet (sala allah 'aleyhi wasallam) said "You have judged with the judgement of Allah above the seven heavens." In another narration: "You have judged with the judgement of the King (Allah)." Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.}}
+Alors il (Sa’d) a dit : "Mon jugement est que les hommes en âge de combattre soient tués, et que leurs familles et leurs biens soient pris comme butin." Le Prophète (ﷺ) a dit : "Tu as prononcé le jugement d'Allah au-dessus des sept cieux." Dans un autre récit : "Tu as jugé avec le jugement du Roi (Allah)." Ensuite, le Messager d'Allah a ordonné que des fossés soient creusés, ils ont donc été creusés dans la terre, et ils ont été amenés, mains liées, et ont été décapités. Il y en avait entre sept cents et huit cents. Les enfants qui n'avaient pas encore atteint la puberté et les femmes ont été faits prisonniers, et leurs biens saisis.}}
-==Accounts in Hadiths==
+==Les récits selon les hadiths==
 The hadith of Bukhari provide witness for the incidents described by Ishaq. Bukhari confirms that it was the angels who decree that the war be carried to the Banu Qurayza:{{Quote| {{Bukhari|4|52|68}}| Narrated 'Aisha: When Allah's Apostle returned on the day (of the battle) of Al-Khandaq (i.e. Trench), he put down his arms and took a bath. Then Gabriel whose head was covered with dust, came to him saying, "You have put down your arms! By Allah, I have not put down my arms yet." Allah's Apostle said, "Where (to go now)?" Gabriel said, "This way," pointing towards the tribe of Banu Qurayza. So Allah's Apostle went out towards them.}}Similiarly, he confirms that it is was Sa'ad who condemned them to their fate:{{Quote| {{Bukhari|5|58|148}}| Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet ﷺ said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet ﷺ said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet ﷺ said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."}}Incidentally, Bukhari mentions that even though ibn Sa'd was called upon to provide a fair judgement to the Banu Qurayzahas a former ally, in fact he went to his death, caused by wounds suffered during the battle of the trench, wishing for death to the infidels:{{Quote| {{Bukhari|5|59|448}}| Sa`d was wounded on the day of Khandaq (i.e. Trench) when a man from Quraish, called Hibban bin Al-`Araqa hit him (with an arrow). The man was Hibban bin Qais from (the tribe of) Bani Mais bin 'Amir bin Lu'ai who shot an arrow at Sa`d's medial arm vein (or main artery of the arm). The Prophet (ﷺ) pitched a tent (for Sa`d) in the Mosque so that he might be near to the Prophet (ﷺ) to visit. When the Prophet returned from the (battle) of Al-Khandaq (i.e. Trench) and laid down his arms and took a bath Gabriel came to him while he (i.e. Gabriel) was shaking the dust off his head, and said, "You have laid down the arms?" By Allah, I have not laid them down. Go out to them (to attack them)." The Prophet (ﷺ) said, "Where?" Gabriel pointed towards Bani Quraiza. So Allah's Messenger (ﷺ) went to them (i.e. Banu Quraiza) (i.e. besieged them). They then surrendered to the Prophet's judgment but he directed them to Sa`d to give his verdict concerning them. Sa`d said, "I give my judgment that their warriors should be killed, their women and children should be taken as captives, and their properties distributed." Narrated Hisham: My father informed me that `Aisha said, "Sa`d said, "O Allah! You know that there is nothing more beloved to me than to fight in Your Cause against those who disbelieved Your Apostle and turned him out (of Mecca). O Allah! I think you have put to an end the fight between us and them (i.e. Quraish infidels). And if there still remains any fight with the Quraish (infidels), then keep me alive till I fight against them for Your Sake. But if you have brought the war to an end, then let this wound burst and cause my death thereby.' So blood gushed from the wound. There was a tent in the Mosque belonging to Banu Ghifar who were surprised by the blood flowing towards them. They said, 'O people of the tent! What is this thing which is coming to us from your side?' Behold! Blood was flowing profusely out of Sa`d's wound. Sa`d then died because of that."}}Bukhari also mentions the fate of the Banu Qurayza, carried out in accordance with Sa'd's judgement:{{Quote|{{bukhari|5|59|362}}, See Also: {{muslim|19|4364}}|Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza fought (against the Prophet violating their peace treaty), so the Prophet exiled Bani An-Nadir and allowed Bani Quraiza to remain at their places (in Medina) taking nothing from them till they fought against the Prophet again). He then killed their men and distributed their women, children and property among the Muslims, but some of them came to the Prophet and he granted them safety, and they embraced Islam. He exiled all the Jews from Medina. They were the Jews of Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina. }}Sunan Abi Dawud tells us exactly how it was determined, whether a male youth would be spared, based on whether he had had reached puberty or not:{{Quote| {{Abudawud|38|4390}}| Narrated Atiyyah al-Qurazi: